Preaching Tà m vivâ quod aiunt voce quà m per Epistolas posteà as k Tertullian de Praescript advers Haeret. c. 21. Tertullian speaketh as well by their Epistles absent as by their lively voyces present They delivered precepts both of doctrine and manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome saith both without writing and with it the which is also insinuated by St. Paul 2 Thess 2.15 where he exhorts his Thessalonians to stand fast and hold the traditions to wit of doctrine which they had been taught by word or their Epistle And indeed in its degree a man may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as m Clemens Alexandr l. 1. Strom. See Eccles 12.10 Clemens Aexandrinus phraseth it Preach as by his tongue so by his pen. David compared his tongue to the n Psal 45.1 pen of a ready writer that what he spake might as o 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a written letter * litera scripta manet last and as the Spirit is said to speak expresly so is the Scripture that is the written word to p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 4.5 say A writer is a silent as a speaker is a vocal Orator Either sanctified winneth glory to the Lord and much advantage to the Church of Christ faxit l Rom. 6.17 So Dr. Fulk expounds it against the Rhemists num 17. on 2 Thess 2. * Chrysost Hom. 4. in 1 Thess 2. Now it may be thought not well beseeming me or at all my Herauldry to blazon the coat of my fathers graces the crest whereof is glory Perhaps it might be lawful for me who knew him both in word in life in writings better then another did or could but as the Doctor of the Gentiles said of his own rapture and visions q 2 Cor. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not expedient doubtless for me to glory though after Solomons expression such a Father may be my r Prov. 17.6 glory Let his own works praise him in the Gates he was a fair Copy for me to write after and as it s written of righteous Abel He being dead yet t Heb. 11.4 speaketh and what saith he Surely me-thinks as the ghostly Father of Timothy to him 2 Tim. 3.10 14. Thou hast fully known my doctrin manner of life c. Continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them now my own desires and endeavours are that as I resemble him they say in * Sic oculos sic ille manus sic ora ferebat Virgil Aen. 3. de Astyanact Hectoris fâ—lio visage as a son by natural birth so I may do likewise in religious imitation adding only as in all dutiful acknowledgments of him what Nazianzene wrote as an Epitaph on his Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His doctrine was thunder and his life lightening the one to startle sinners rock't asleep in security the other to u Matth. 5.16 shine before good eyes and to dazle others who shun'd illumination He was in his native disposition as Moses abounding in mansuetude and * Num. 12.3 meekness yet in the cause of Christ x Act. 7.22 mighty in words and deeds So Å¿ Prov. 31.31 * Joh. 8.39 See this book c. 2. v. 8. p. 78 79 80 81. and him also on Psa 116. p. 174 175. that my hope is the y Prov. 10. memory of him as of a just man both is and shall be blessed And I am the rather induc'd to think so for that in the perusal of divers Modern writers I finde him quoted often as an approved Textuary and of a sound judgment in those Scriptures and Sermons which he undertook to treat of some whereof were set forth and revised by himself in his own life time some published by me since his decease As concerning this book which I thought meet to style A brief commentary with notes on the Prophet Malachy the materials of it were meditated and Preached some years before his death of whom what concerneth mine own private estate I say no more but as Philip sayd of Hipparchus being gone Sibi maturè mihi citô he dyed in a good time for himself but for me too-soon but as the Hebrewes are wont to express that in the z In prophetis praeteritum pro futuro poni crebrò solet Joh. Drusius Lect. in Obad. v. 7. praeter-tense which was to be accomplished in the future thereby denoting the certainty of what they foretell so what was uttered by him as in Exposition of this Prophecie for divers yeares past was as an apt mould for these very times He was no Prophet or Prophets son much less a favourer of bold * Contra Enthusiastas lege Bulling l. 2. c. 1. adv Anabapt Dieteric In feriâ 3a Penecost Enthusiasmes or a pretender to extraodinary a 2 Cor. 12.1 revelations under a constitution of * See Dr. Sclater on Psal 116. v. 13. p. 127 128. ordinary means b Zanch. de Divinatione per Insomn p. 163. by God Yet certainly as Aristotle the Patriarch of Philosophers writes of some that they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were forespeaking and after Zanchy's expression praesagient * See 1 Tim. 4.13 conjecturing natures peculiari vi c Conrad Dietericus Dominicâ post Circumcis Domini num 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futuros eventus praesagientes as Conradus Dietericus hath it so surely finding withal in experience the d Psal 25.14 Prov. 3.32 secret of the Lord to be with him God gave him a e Prov. 22.3 foreseeing eye and by a prudent yea Political observation of Gods exemplary dealings with other Nations and Churches sinning or reforming seemed to discover how the pulse of this land began to beat and by foregoing symptomes guessed at the approaching disease that was growing upon this Church and State and which since in great measure hath broken out For the style it might in all likelihood have been better polished if he had surviv'd to have drawen his last and smoothest hand over it yet to any who have pleased to be conversant in his other writings it shall be found alike that is as himself was somewhat after the stature of Zacheus f Luk. 19.3 short curt and strict though withal full and clear And indeed sententiousness not loquacity in serious Theology is to be preferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His skill was somewhat choyce in searching and springing the mine of an intricate obscure scripture sparing no devotion or Logick til he had found out the right veine where the treasure lay hid And in this respect he hath been heard to say that he would warily adventure to start the hare with any man which done a common ingenuity may finde scope enough to pursue a text g Homer II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the method it
stand up in judgment to condemn us that shewed more reverence to Idols than we to the living God 5. A note of a Child of God reverently and with fear to worship him 1 Thes 2.13 this that makes the word effectuall when a man considers whose word he hears Vse 3 Again hence may we take some light for our better direction in opening the Third Commandement the summe whereof is this that we pollute not nor disreverence the Name God This the Pharisees limited unto false swearing Mat. 5. Some of our people to vain swearing by the Name of God not to swearing in generall Now know that the Name of God is polluted not only when thou swearest falsely but when thou hearest unreverently when thou prayest unreverently In a word as here Malachy hath expressed two particulars 1. By careless performing or base opinion of the worship of God 2. By light esteeming the works of his mercy and providence over us in provision for our maintenance If thou pray unreverently thou hast polluted Gods Name If thou think or speak unreverently of the works of his providence c. thou hast polluted his Name And the fruit thereof even his meat is contemptible Here is a finding fault with the providence of God in our maintenance See the Text his Provenius that is those issues that come by Gods ordinance unto the Priests for their sustenance They counted it a base allowance and contemptible meat For the better understanding of the words we must know that of the sacrifices dedicated unto God there was a Portion due unto the Priests as 1 Sam. 2. Hos 4. especially in the sin-offerings where with they were maintained Now this is noted as their fault that the Lord having thus liberally provided for them they counted the allowance base and not good enough for them this their fault The same see in the Israelites when God had fed them a long time with Manna meat meet for Angells if they should eat mark how they murmure nothing but Manna they must have flesh and that of the daintiest The same Fault-finding with the Lords Portion and allorment is rife in our people The poor he grudgeth at his hard fare though he may live in it feele the Lords good providence in giving it strength to nourish and preserve in health beauty and strength of body The Labourer he grudgeth at the Gentleman that he lives at such ease though as Solomon speaks his sleep be a thousand times more sweet and quiet unto him And in a word go over all states and you shall find this murmuring against the providence of God in the means allotted by him for their maintenance Causes hereof two 1. An over weening conceit we have of our own worth and deserving we seem to our selves to have deserved better things at Gods hands whenas alas not the least morsell of the coursest bread is deserved by us 2. Lack of perswasion of Gods love in our designment to our particular states A man perswaded of Gods fatherly love thus easily resolves what state God placeth him in that is best for him knowing that if another were better for him God being a father would not deny it him Mat. 7.9 10. Well Let us hence learn to profit our selves in the understanding of the Law of God surely it is the end why the Law entred that sin that is the knowledge of sin might abound And that man that knows the infiniteness of his own misery by the Law is best fitted to comprehend what is the height and length and breadth and depth of the Love of God in Christ revealed in the Gospell Learn we therefore by this and the like Scriptures to make the full meaning of the Law familiar unto us It is one main cause of that sottish pride and presumptuous opinion men carry of themselves as that they know not what the Law means The First Commandement forbids worshipping other Gods free from this free from all breach of the Law wheras if we were acquainted with the meaning of the Law we should find a thousand transgressions of every Precept besides the gross sin in the particular specified See Mat. 5. VER 13. Ye said also behold what a weariness is is and ye have snuffed at it saith the Lord of Hosts And ye brought that which is torn and the Lame and the sick Thus ye brought an offering should I accept this of your hand saith the Lord HEre is the sin particular laid to the charge of these hypocrites First see the meaning Words diversly read Those that render it nearest the originall thus Ye say behold what weariness Whereas ye may even blow it away wherein the Prophet even residenceth the speeches of these hypocriticall Jews that whereas they brought unto the Lord for sacrifices the lightest and sleightest of their flock such as they might even blow away with a blast of their mouth Hyperbole yet they would pretend that they were even tyred with the weight of the Sheep and other Cattle that they brought for sacrifice Now This sence standing Observ affords us these two properties notorious in an hypocrite 1 That he proclaimes his Devotions to the world and thinks all lost in the service of God that mans eye sees not In the 2 King 10.16 When Jehu was going to the service the Lord employed him in in the destruction of the Priests of Baal and spared Jehonadab the son of Rechab Come with me saith he and see the zeal I have for the Lord of Hosts And this our Saviour notes in the Pharisees those grand hypocrites amongst the Jews Mat. 23.5 All their works they did To be seen of men as he gives instance in one particular It was the Lords ordinance Num. 15.38 that the people of God for the better remembrance of the Law of God should weare in the borders of their garments fringes and upon the fringe of their borders they put a Ribband of blew c. Now these Pharisees that they might be noted to be more extraordinarily carefull to preserve the memory of the Law of God and to deny their own wills in matter of his worship though they were indeed the most superstitious Traditioners that ever lived they made their Phylacteries broad c. The Action not evill but their Affectation damnable and the reason is that Joh. 12.43 They loved the praise of men more than the glory of God Let it be our admonition Vse to take heed of this practice of hypocrites as our Saviour warneth on another occasion Mat. 6. I say not but it is lawfull and necessary to manifest devotion that others may be drawn by our good example Mat. 5.16 But this to affect the sight of men and to call spectatours as Jehu to be witnesses of our Devotions that savours strongly of hypocrisie Heare Christs reason all is not lost that is done in secret though men see not God seeth and hath his book of remembrance written for those that feare him Mal. 3.16 2 Thy piety
sparing us even as a father spares his own son that serveth him And though there be in the dearest children of God abundance of iniquity and corruption yet whilest they are striven against the Lord sees them not that is he takes no notice of them Num. 23.21 He seeth none iniquity in Iacob nor transgression in Israel But when a man lives in his sins without repentance these sins even the least of them are most detestable unto him A second reason of it is because no obedience can be performed by such a man in singleness of heart and he doth but dally with the Lord and even mock him who comes before him with such services Isai 29.13 This people saith the Lord draweth neer me with their lips but their hearts are far from me Singleness of heart is that the Lord accepts A third Reason because such performe not the conditions of acceptation neither doth Christ during that state mediate for such It s one main condition the Lord requires in all that come neer him that they be holy even as he is holy at least in affection c. Vse 1 This then shewes us the cause why the Lord walks so stubbornly against us notwithstanding we seemed daily to seek him as Levit. 26.21 and as he speaks Iosh 7. When Ioshuah complains unto God for his wrath upon Israel what shall I say when Israel turns his back upon their adversaries It s because of some detestable sin amongst us Vse 2 Secondly let it teach us all with speed and singleness of heart to turn to our God that our services may finde acceptance with him upon this ground the prophet Isaiah chap. 1 18. Exhorts us comfortably inviting us then though sins be as skarlet yet shall they be as white as wooll as on the other side though services never so glittering and glorious prayers never so many and fervent all is to no purpose If I regard wickedness in my heart the Lord will not hear me Psal 66.18 Yea and let Gods children make use of it in this kinde for the comfort and assurance of acceptance of their services before the Lord. Vse 3 Thirdly see here the miserable estate of men living impenitently in their sins they glory perhaps in this that they serve God earely as those hypocrites Isa 58. But alas vain men all they do is unclean unto them God heareth not sinners Ioh. 9.31 No drunkard usurer c. Impenitently such and here by the way I might take notice how many deceive themselves with an opinion of repentance some think the buyers speech in Solomon is repentance It is naught It is naught and would I could leave it fondly for what is it verbally to dislike sin and affectionately to practise it Some cry God mercy as fondly some mourning for sin some confessing of sins some forbearing the outward practice when their hearts run after their covetousness some leaving off some sins living in others contra Ezek 18 28. Consider sin and turn from it VER 14. Yet ye say wherefore Because the Lord hath been witness between thee and the wife of thy youth against whom thou hast dealt treacherously yet is shee thy companion and the wife of thy covenant Yet ye say Wherefore So willing is wickedness to defend it self so hardly brought to serious confessing Observ and hearty detesting iniquity wherein They would fain still seem innocent and guiltless Job puts from him this sin Job 21.33 and withal expresseth the fashion of wicked ones and the cause of it if I have hid my sin as Adam concealing mine iniquity in my bosome c. So Adam and Eve so Cain c. And in this how right shew we our selves the Posterity of old Adam colouring and shifting and excusing our sins Vse even then when the Lord by his judgments findes them out Now brethren let us be admonished to take heed of this and to root out of our hearts this corruption so natural so usual in us The just man is the Accuser of himself And for this cause good for us to consider what a God the Lord is with whom we have to deal such an one as is about our beds and to whose eyes all things are naked and uncovered Secondly labour to acquaint thy self with thine own deceitful heart and bring sin out of its lurking holes And thirdly consider the benefit of open and free confessing sin accusing and condemning thy self See Psal 31.5 Because the Lord hath been a witness between thee and the wife of thy youth c. Here followeth the second sin laid to their charg a second violation of the marriage-bed in polygamy or multiplying of many wives through liberty of divorses where 1. The sin is propounded in general 2. Reproved 3. Confuted 4. Amplyfied The general propounding of the sin is vers 14. amplyfied by a prolepsis that howsoever they had so carried the matter as they thought that none could justly detect them of lust or cruelty in this manner of putting away the old and and marrying a new yet the Lord was witness between them The reproofe is vers 14. she is thy companion and therefore ought not to be thus sinned against The confutation 1. She is the wife of thy Covenant that is she with whom thou enterest covenant and that before God Pro. 2.17 therefore ought not to be thus despised 2. From the ordinance of God and his first Institution He made one and but one to be joyned unto one amplyfied though he had abundance of Spirit could have made more yet made but one 3. By the end because he sought a godly seed as if he had said what ever is born otherwise is not the seed of God but of the devil 4. The amplyfication God hates dismission yet they did it under pretence and colour of Moses law The Lord is witness So then Observ we have God a witness of our secretest sins most privately commited most colourably covered See Mal. 3.5 In this testimony or witneship of the Lord are three things 1. Knowledg and this is every where given unto God Psal 139. and 50.21 2. Record registring our sins as Mal. 3.16 A book of remembrance written for those that feare God so the Lord is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a book of record and to keep a register of all our sins little and great Rev. 20.12 Jer. 44.21 did not the Lord remember 3. Evidence giving evidence to the face of all sinners of their trangressions Now what should we learn hence Surely not to sin in hope to be hid for though man cannot testifie Vse yet the Lord is both witness and judg against trangressours Psal 94.7 The wicked Psal 10.12 are brought in thus speaking The Lord shall not see neither doth the God of Jacob regard but mark how David reasons against this phancy God made the eye the ear c. teacheth man knowledg and Causa is not to to genere deteâ—â—â— effectâ— suo Yet this how evident a cause of many
best religion with them that brings greatest advantage in the things of this life See Iob. 21.15 Ier. 44.17 18. 1 Tim. 6.5 The reason whereof is nothing but earthly mindedness Phil. 3.19 Their belly is their God they minde earthly things Let me apply it to the times Vse And let us but hear the common censure that worldlings pass of religion Look say they and see what kinde of men they are that are the forwardest in religion poor raskal people beggars in comparison right as the Pharisees Ioh. 7.48 Now brethren though that be not generally true for it pleaseth God to shew his power and though not many rich and mighty 1 Cor. 1.26 Yet some and see how rich these others are in faith Iam. 2.5 And here let us a little see why it pleaseth the Lord to keep his children so low in this life Reasons are 1. To mortifie and abate their sins Thou blessest thy self in the multitude of thy riches Oh how blessed were it for thee if thou hadst less wealth and more grace And what happiness should the Lord do thee if he would deprive thee of that abundance that steals away thine heart from God! 2. To justifie their sincerity that it may be seen they serve not God for commodity Iob 1.9 3. To teach them and us all that the hope of a Christian is not in this life 1 Cor. 15.19 4. To magnifie the power of his grace in their weakness and infirmity Secondly how many are there that even for this refuse to embrace religion because they see religion allows them not their benefits They could be content to be religious as the young man in the Gospel but they love not the conditions such strictness that a penny must not be gotten but with good conscience Now mark my brethren Mar. 10.30 that Christ hath promised all that may be expedient and wouldest thou have wealth that should hinder thy salvation 2. Consider that if thou lose all yet God gives contentment and that is a benefit which no worldling can attain If thou see but the carking and toyl that such earth-worms are put unto me-thinks thou shouldst never envy them their plenty with such conditions 3. Observe what a company of noysome lusts they pierce themselves through withal 4. With the Lord are durable riches Prov. 8.18 Lastly such also as for the exchange of things in these dayes of the Gospel run back in their affections to Popery As the Israelites when they came to the wilderness and were but a little pinch'd with hunger cry out it had been better for them to have sitten by the flesh-pots and garlicke and onyons of Egypt And how many such that wish for Popery for no other end then that they might again enjoy the old plenty and happiness of all things And now we call the proud happy That is they thought those that walked in the stubbornness of their hearts against God more happy than they Reason because they were delivered and freed from afflictions Shall I need to say This is the state and opinion of our people How do they applaud the state of ungodly men in respect of their outward prosperity And how happy think they such as abound with things of this life though wholly destitute of the graces of Gods Spirit yet look but upon such a professour you shall see him less friended less honoured and living at less hearts ease Now that we fall not into this blasphemy let us see a little the reason why it pleaseth God thus to deal with ungodly men And ye shall finde he doth it for this end First to fat them against the day of slaughter as we are wont to put our cattel destin'd to the slaughter into the fattest and fairest pastures Prov. 1.32 Ease slayeth the foolish see also Psal 37. and 73. Secondly to teach his own children not too much to admire the things of this life which they see the very wicked themselves may be and are partakers of Who would dote upon those things which when a man hath make him never a whit the more happy yea perhaps further through abuse his condemnation Thirdly to aggravate their judgment when as by so many blessings of God they have been allured to obedience and have had so plentiful means of doing good and yet have done none Fourthly therefore doth the Lord put such power into their hands that he may by them exercise and chasten the disobedience of his children Isa 10.5 They are Gods hangmen and executioners Now for the second part that in all these things they are not happy what need I stand long to prove Presupposing supposing them to be such as are here described First of all it is an argument that the Lord hath utterly rejected them from his love for a man to prosper and to be delivered continuing his sin Hosh 4.14 Among many curses this is one of the most grievous when the Lord gives a sinner prosperity in his sin this hardens the heart and makes them please themselves in their wickedness Therefore see the contrary promised unto Gods children Psal 89.31 22. Therefore saith David blessed is the man whom thou chastenest alwaies and teachest in thy way Psal 94.12 1 Cor. 11.32 We are chastened of the Lord that we might not be condemned with the world and a thousand times better is this state then his whose sins the Lord-winks at without chastisement And therefore envy them not in this whilest their hearts are fleshed in their sins 2. Consider what Iob hath the rejoycing of the hypocrite is but short Iob 21. 3. The feares wherewith they are perplexed Dan. 5. 4. Have no assurance of pardon of sins wherein notwithstanding blessedness indeed consisteth Psal 32.1 5. Have their portion in this life and only here Mat. 6.5 Yea they that tempt God are even delivered Let us a little see what it is It is generally to make needless experiment of the truth power mercy justice of God Some try his clemency some his patience Psal 78. Some his justice by presumptuous sins some his power in needless dangers some his wisdome whether God will assist on the sudden Each of these a step to or a degree of this sin And in some in this place it s nothing else but when a man presumptuously sins as it were daring the Lord to take vengeance See Num. 15. The law of God and execution of it Even they are delivered Men of extreamest impiety are Observ sometimes prospered See Psal 37. 73. Ier. 12.1 c. But Vse marvell not a this nor be discouraged when thou seest it It hath indeed for lack of due consideration of the reasons thereof much disquieted Gods Children But yet secondly let none bless himself in this courses for that he hath outward prosperity very godless men sometimes partake it VER 16. Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a book of remembrance was written before him for
delay yet at length in due time we shall reape if we faint not Gal. 6.9 This also should encourage Ministers though of all others their labours be most slenderly regarded amongst men as Isai 49.4 I have laboured in vain I have spent my strength nevertheless my judgment is with the Lord and my work with my God Thus should Magistrates encourage themselves though for conscionable discharge of duties they receive nothing amongst men but shame and reproach let it be enough as Nehemiah prayes that the Lord remembers thee in this So in works of mercy though perhaps thou fearest to lose it even as if thou shouldest cast it down the waters yet after many days thou shalt finde it Eccles 11.1 c. Again doth the Lord remember the good works and words of his servants No doubt he hath also then his remembrance-remembrance-book his register for the ungodly See Rev. 20.12 The books are opened a glympse whereof we may see in that little book of the conscience which though in times of peace it be as a book shut up yet in judgments of God layeth open it self to the view of ungodly men Joseph's brethren a long time carried away the matter smoothly but at length in affliction mark how conscience sheweth its record Gen. 42.21 22. Now his blood is required Herod had slain Iohn Baptist with the sword Mat. 14. Mark how when he hears of the fame of Christ conscience is his remembrancer John Baptist's blood still runs in his minde Now beloved that this one perswasion might be setled in our hearts no doubt it would restrain many of our sins and those conclusions of Atheisme Psal 94.7 God seeth not or regards not or his memory oppressed with multitude forgets breeds all this Atheisme and profaness in practice Consider then beloved what the Lord every where teacheth Psal 50.21 22. I will set thy sins before thee in order Words we think are wind and with us soon forgotten yet saith our Saviour every idle word shall come to be reckoned for at the day of judgment Mat. 12.36 And let me say as David Psal 50.22 Consider this yee that forget God there is not an oath that thou swearest but the Lord knoweth it there is not an idle word but the Lord takes notice of it not a wanton look but the Lords eye seeth it c. And if this were thought of much wickedness would be restrained VER 17. And they shall be mine saith the Lord of Hosts in that day when I make up my Iewels and I will spare them as a man spareth his own son that serveth him THe blessings of God upon those that fear him They shall be unto me a flock peculium cordis some read Res desideratissima or as some his chiefe treasure mark here the priviledges of those that fear God they are called Gods peculiar his lot and his inheritance Secondly that the Lord will spare them which is set down in a similitude The blessings that this includes 1. Singular protection there is an universal providence and protection that is vouchsafed unto all his creatures Thou Lord shalt save both man and beast There is a special protection which the Lord vouchsafeth unto men 1 Tim. 4.10 The Saviour of all men There is thirdly a singular protection which he carrieth over the Church and those in it that fear him specially of them that believe Besides the singular blessings and gifts that he vouchsafeth unto them there are common graces which he vouchsafeth unto all as general knowledg more special vouchsafed to them that fear him see Exod. 19.5 That which we learn hence is First separation from the wicked that as the Lord singles us out from the rest of mankinde to be his peculiar so should we separate our selves from the corruptions of the times see 2 Cor. 7.1 Secondly comforts that hence arise to Gods children as assurance of defence in all miseries and calamities The next priviledg promised is sparing or mercy see Psal 103.13 Whence observe we that remission of sins is a blessing peculiarly belonging to the Church of God Observ 2 for these Christ alone merited Ioh. 17. to these only God is a father And it confutes the opinion of such as make remission of sins a common gift for thought it be so in respect of offer and propounding yet is it not so in respect of actual performance Again this if there were no other thing sheweth a plentiful difference betwixt religion and Atheisme in that to the one is promised remission of sins to the other not This the treasure of the Church of God No sins are forgiven to a cast-away but every sin to a childe of God Psal 32.1 1 Joh. 1.7 And this should comfort us against our infirmities and imperfections that alas shew themselves in every best duty that we perform unto God and this that which most humbles Gods children their present weakness and imperfections considered but brethren consider we God is a father unto us and if he see in us but a striving to perform our dutyes acceptably that desire is accepted Heb. 13.18 1 Pet. 2.5 VER 18. Then shall ye return and discern between the righteous and the wicked between him that serveth God and him that serveth him not THat which in sum is hence observable is this Observ that the Lord will not alwayes suffer his children to be afflicted and the wicked to prosper but a day shall come wherein a sensible difference shall be put betwixt him that serveth God and him that seveth him not the justice of God and his truth requires it 2 Thess 1.5 Then shall Christ perfectly winnow the chaff from the wheat 2. In common judgments the Lord delivers his Ezek. 9.4 3. The finall consummation reserved for the time of the last judgment when the full separation shall be Mat. 25.32 And this should stay Gods children against that temptation which ariseth from that seeming confusion of things in this life See Psal 37. 73. Ier. 12.1 A thing that hath troubled the Saints of God in all times It pleaseth God for a time to grant the wicked prosperity and to exercise this Children with afflictions Reasons 1. To prove the patience of his Saints 2. To give the wicked their portion 3. To nourish in us the hope of another life But alas as their rejoycing is but short so the afflictions of Gods servant are but momentany 2 Cor. 4.17 Trust then in God and keep his way judg not of the happiness of Gods Children by things present but by their end and issue Psal 37.37 38. The wicked exalted but to be thrown down into utter destruction the godly afflicted but his end is peace CHAP. 4. VER 1 2 3. For behold the day commeth that shall burn as an oven and all the proud yea and all that do wickedly shall be stubble and the day that commeth shall burn them up saith the Lord of Hosts that it shall leave them neither root nor branch But unto you
's for the Chapters themselves at large Analytical for the Practical observations thence deduced synthetical disposed for the best advantage both of the memories and hearts of those plain people that heard him The scope is to discover Gods judgments in the causes and withal to hold forth means of prevention or removal in their due application Having on these and the like considerations pondered in my secret thoughts the usefullness of this work I was fully purposed to prepare it for the press and to let it see the light Yet because amidst so great Atheism abroad that now as Jacob did Esau hath taken the general h Isa 6.10 infatuation by the i Gen. 25.26 heel insomuch that the k 2 Tim. 3.5 power of godliness being long since lost now the very outward form is hardly to be found Foggy and wo is me too much uncontrolled errours l Mundus senescens patitur phantasias Gerson in this dotage of the world arising like those m Rev. 9.3 Locusts out of the bottomless pit have damp'd the ancient zeal and as the n Jon. 4.7 worm in Jonah's gourd eaten out the very sap and vigor of allmost all right holiness For this cause a patron must of necessity be sought to perfect this helpless posthume from the injuries of an o Act. 2.40 Philip. 2.15 untoward generation And to shelter a pious discourse I quickly knew where to finde one a very neer neighbour even your self most worthy Sir A gentleman 'twixt whom and the Authour there did ever pass constanly so dear and affectionate a reciprocation of most cordial and religious respects I cannot but well hope from so much candor and gravitie for a courteous entertainment of a suitor that comes thus in his name to Bradfield And the rather for that I have been informed of your Noble acknowledgments that Doctor Sclater's ministry was under God one of the first means of your calling at least of your firmer establishment in your first right wayes of truth and godliness insomuch that I begin to think on a sudden you might personally be an Auditor of some of these very Sermons the sum whereof I now crave the favour to present you with nor do I question but that your inward experience of the comforts of * The work of the Lord was precious in those dayes as 1 Sam. 3.1 See p. 79. of this book those dayes occasioneth even yet whereof I rejoyce so daily mention and so honourable a commemoration of his name at your refections deambulations conferences How willingly had I any tolerable skill in the musick of Oratory could I now strike the sweet strings and sound the pleasant Notes of your due prayses the garlands whereof about your Temples like the trees of Alcinous are ever green and not suffered to flag or wither through any defect of the radical moysture of Divine graces But herein me-thinks I am as in a straite betwixt two affraid on the one side of the Scilla of mine own insufficiencies your perfections as if in the very Tropick of Cancer are advanced to so great an height that if I should speak of them in a magnificent style they would * De quo non possum ità magnifice loqui id virtus quia superettua Terent. surmount the reach of my expressions this were an alloy for an abler pen on the other side of the Charybdis of q Laudator quasi adulator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flattery especially when as your piety is i cloathed with so great * Vir justus quantò perfectior efficitur tantò in oculis suis minuitur Peraldus tom 2. c. 5. De virtut vitiis humility that as those who live under the Equinoctial even at noon-day have no shadowes at all so in the very Meridian of your Sanctity you decline your own that God may have his glory quà m magnum est nolle laudari esse laudabilem Sene Yet sith the self-depressing * 2 Chro. 12.11 Apostle would ca. have his Converts to minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due praise Phil. 4.8 and as ſ Granatens tom 3. conc de Temp. p. 460. vol. 8. Granado observes in praising of good men we in them honour the God of such men when we shew forth the vertues or praises of him who hath called them and though an humble man be shye of giving eulogies of u 2 Cor. 10.18 himself yet as St. Clement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.8 in his Epistle to the Corinthians a genuine piece of antiquity lately come to our hands hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him permit another to give testimony of him this kinde of laudation being saith a reverend x Davenant exposit in Coloss c. 2. v. 5. p. 170. confer p. 84. of this book Bishop but an artificial or effectual perswasion to persevere in things allready praise-worthy thereby withal to testifie good affection and to hold out the lamp of their vertuous lives unto others In this case as Austin speaks in the matter of commending the dead nec laudantem adulatio movet nec laudatum tentat elatio neither adulation may justly be imputed to the praiser nor Elation to the praised p Ecclus. 43.7 r 1 Pet. 5.5 t 1 Pet. 2.9 * S. Clemens Epist ad Corinth p. 50. edit Oxon. 1633. And on this Apology I must acqaint the world that my Rhetorick would here fail me before matter the * Inopem me copia fecit copiousness whereof hath brought upon me a penury of language to embellish it However sith my self have seldom departed from you without some improvement of Holiness by you I cannot forbear to break my box of prayses as of so much spikenard to perfume the Age with the mention of your Vertues and that if not in proportion to your * Quod si digna tuâ minim est mea pagina laude At voluisse sat est Lucan in panegyr ad Calpurn Pisonem merit yet in some measure to mine own desires Loe from a living root of worthiness there have sprang forth from you by an happy vegeration various branches of very eximious qualifications being made conspicuous and to be seen 1. In Artificial inventions 2. In Civil moralities 3. Oeconomical decorum's 4. In Political administrations And as the crown and glory of all these 5. In religious devotion For the first so singular in the universality of them as if the Universal had been but one singular as to another Bezaleel a spirit is given you to y Exod. 31.3.4 devise cunning works in all manner of workmanship and as some Christian Archimedes no engine or instrument for contrivance or motion exceeds your skill even the most extravagant Element the water is taught to make melody yea repast and delight for most of the senses Yet all this as being far beneath your better thoughts is made the business but of your spare succisive houres and regarded
only as your recreations For the second the whole train of Moral Vertues as those Virgins did on the Kings daughter deck't in their fairest ornaments attend you such are Temperance Sobriety Justice affability c. For the third as God hath given you a Psal 127 128. fruitful vines so your children stand like Olive plants about your table your quiver is become full of those arrows which the Lords is pleased to account his own heritage and his reward all these with your houshold as if by a kinde of sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham's religiousness had indeed transmigrated into your breast you command b Gen. 18.19 to keep the way of the Lord and they all again by beholding your c Coloss 2.5 orderly and constant ensample are as it were piously charmed into a zealous d Joh. 8.39 As Ulysses of his family to quip Ajax neque in his quisquam damnatus exul imitation like those twelve tribes Act. 26.7 Instantly serving God day and night And which is very remarkable as being indeed the very Diamond set in the ring of Gods favours on you in so fair a Pomegranate no one grain is found tainted No one among so numerous an offspring debauched He I am sure who survives as your first-born e Mr. William Walrond son and is as Jacob said of Reuben your f Gen. 49.2 strength the honour of his house and the hopes of his Country a gentleman of elegant learning refined parts and of eminent sanctity well leades the way to all the rest so that I may hither apply what that Heroick Poet sang of these golden branches z Psal 45.14 pluck'd off if the one failed another sprang up forthwith in the same place * Virgil. Aen. 6. Uno avulso non deficit alter Aureus simili frondescit virga metallo For the fourth you have been known for many yeers past to resemble in your practice g Exod. 18.21 Jethro's magistrate which hath made you long a stay to these parts and as Horod was h Mar. 6.20 afraid of John Baptist for his holiness so hath lewdness been of your justice as on the other side religion found both countenance and encouragement from you but that which my self and as I believe with me many others have with some specialty noticed is that as you have i Eccles 9.2 feared an oath your self so to persons whom you have discovered tender ignorant or rash you have forborn to load them with a publique oath which cautelousness if some had equally observed many consciences had probably been less guilty of the breach of the k Exod. 20.7 third Commandment and the land not l Jer. 23.10 mourned so long because of unlawful and alas how often contradictory swearing The last which as King Lemuel's daughter m Prov. 31.29 excelleth all the former is your religious devotion he that runs may read this in your awful yet serene * Cujus vultum nec fuscavit maeror nec levigavit risus Bern. de S. Martino countenance the clear index of a mortified soul God hath poured upon you a choyce spirit of n Zech. 12.10 supplications you are in the scriptures an o Act. 18.24 Apollos to the p 2 Tim. 3.17.2 Pet. 1.21 men of God faithful ministers a q Gaius of such guests your hospitality is seldom unfurnished A bemoaner no fomenter of the great divisions of the times for which ah me as of old for those of Reuben there are so great thoughts and impressions of heart an honourer promoter and a strict observer of Gods publique ordinances ſ Psal 122.1 glad of occasions to frequent the t Heb. 10.25 Assemblies and not only so for an example to be u Matth. 5.16 seen but your * Matth. 6.6 closset is a Temple for Divinity And now also as Isaac had his * Gen. 24.63 field so have you your garden of delight a retreate for holy meditations that so as Enoch in devout soliloquy's you might x Gen. 5.24 walk and converse with God having your y Phil. 3.20 conversation in Heaven even whilest you are on z Matth. 6.10 earth as some Christian Scipio nunquà m minùs solus quà m cum solus being never less alone then when you are alone And as the richest Carbuncles shine best in varied or duskish lights so doth your sanctimony in an age so over-cast with black and pitchy clouds of all variety of most fowl enormities as it more commended Noah to be righteous before God even in that very a Gen. 7.1 generation when sin as a deluge had over-flown the whole world and all flesh had corrupted his way upon the earth Gen. 6.12 But this is so well known to all that I may seem to do a wrong in making them onlie as my own private notices To conclude for I fear my self to have exceeded the measure of an Epistle thus adorned with Gods graces it shall be your comfort yea your glory to abound more and more and though as you once told me your self you are not for the c Phil. 3.9 righteousness of works yet persist still I beseech you in the works of righteousness Put on these they shall be not only as white rayment to r Judg. 5.15 b 1 Thess 4.1 1 Cor. 15.58 d 1 Pet. 2.12 Jam. 3.13 e Rev 3.18 cloath you but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the ar f Rom. 13.12 mour of light even armour of proofe to defend and guard you against the hurt of whatsoever evil may assault you albeit they are not as Bernard truly Causa Regnandi the cause of reigning notwithstanding you shall finde them to be via regni the k Jam. 2.18 evidences of your Faith the l Eph. 1.4 Tit. 2.14 2 Pet. 1.10 fruites of your Election and the m Eph. 2.10 way ordained of God to walk directly in to the Kingdom of Heaven To the full fruition of which kingdom that you may full of dayes and in a good old age accompanyed with a lively faith and a clear conscience be advanced desiring withal the favour of your Hereditary respects is and shall be the n Col. 4.12 fervent prayer of Sir g Estius ad Rom. 13.12 h 1 Pet. 3.13 ◠Isa 26.12 Your servant in the Lord Christ to be commanded William Sclater From my study in Collompton Sept. 1. 1648. To all Christian and charitable Readers but with more specialty to my loving Countrymen the Parishioners of Pitmister in the County of Sommerset who yet surviving resent with due respects the memory of their too soon deceased Pastor Doctor Sclater the Author of this Book HAving nigh about two yeares since revised some Manuscripts of my Fathers I found these papers which are now exposed to the publique use written in a small and somewhat an obscure Character inscribed Sermones Dominicales Sermons upon the Prophet Malachy Preached
if this of all other things did least concern us Beloved this is the effect of Gods fear in the hearts of his children to be much affected at the dishonour of his name When Iehu approached neer unto Iesabel and espyed her in her window trimming her self after the fashion of harlots he cryes out to them with her Who is on my side who and the Eunuchs threw her down Beloved the Lord seems 2 King 9.32 sometimes thus to say to us in the extremities of the peoples blasphemies and he seems to cry unto us Who is on my side If then thou be silent that which our Saviour hath Matth. 12.30 will be here applyed who is not him is sure against him and so shall be accepted in the day of acounts A second property that they labour to edifie and exhort each other that they may preserve them from infection by those who labour to over-throw their faith as here these Atheists they begin to publish it it 's vain to serve God Now lest the people of God should hereby be poysoned they that fear God begin to confirm their brethren every one his neighbour as if he had said look not to these blasphemous wretches for surely the Lord hearkens and hears c. And this as it is the practice of Gods Saints every where so hath it the precept and commandment of God Jude 23. Edifie one another in your most holy faith Heb. 10.24 Provoke to love and to good works See Psal 34.8 And indeed it 's one end why God endues us with his graces namely to strengthen our brethren Luk. 22.32 See 1 Cor. 12.7 Let us then be all exhorted in these declining daies Vse thus to stablish one another in the perswasion of Gods truth as Saint Paul hath it strengthen the weak knees comfort the feeble-minded 1 Thess 5.14 Heb. 12.13 and provide that that which is halting be not turned out of the way but may rather be healed And beloved sundry reasons there are for it 1. The evilness of the times wherein we see it verifyed that the love of many waxeth cold 2. Look we to the carriage of all things and see whether we find it not true that these Atheists here speak of the wicked are set up so that if there were not an expectation of another life it were better to be any thing even the vilest miscreant then to profess the fear of the Lord. 3. Those many discouragements that we shall see raised up to the Children of God Beloved if ever that were needfull that our Saviour speaks strengthen thy brethren Luk. 22.32 Now are the days 4. And methinks if there were no other reason then that industrious and never wearied paines of the adversary to subvert the faith of Gods Children it should move us Shall the limbs of the divell be more painfull to overthrow then we to build up the Church of Christ Thus then let us do And let no man say they shall every one bear their own burthen for even to us shall be imputed their ruin if they perish through defect of our admonition Vse 2 If this be the mark of Gods childe to confirm in the truth what shall we judg of those that labour to pervert their faith And to spread even opinions of Atheisme it self into the mindes of men This is an evil that I have seen under the sun would God it were not found in Jacob even in our own congregation to say nothing of that opinion which our practice testifieth us to be possessed withall of overmuch strictness in the service of God How many such pestilent instruments hath Sathan every where that insinuate into the mindes of the simple and ignorant opinions of Atheisme yea perswasions thereto Whose damnation is just Third sign and property of them they think upon Gods Name For explication know we that Gods name is sometimes put for the Majesty of God himself sometimes for his glory whether sence we take it it matters not It s true that a man fearing God his property is alwaies Observ to have God before his eyes Psal 16.8 The Lord is ever and continually in his meditation Or if we take the other sence this also shall be found their practice they think upon his name that is that 's one principall part of their care and study how God may be glorifyed and his name kept from dishonour and blasphemy That whereas the uttermost care of a worldling is how he may grow great upon earth the care of Gods children is how God may best be glorifyed and he is ever devising something within the compass of his calling how farr glory may come to the Name of God When David was now at rest and sate in his house mark what thoughts his minde was possessed withall considering what an house he had built for himself to dwell in he thus speaks to Nathan his seer Behold saith he I dwell in an house of Cedar trees but the Ark of the Lord remains in the curtains it seems he more discontented himself that that had not been his principal and first thought that the glory of God should have been provided for By this also try we our selves and our uprightness in the sight of God Surely who so findes not this in himself that his principal thought and care is that God may be glorified I may boldly say of that man he is none of Gods Quest Is it then not lawful to think of the things of this life Answ No doubt yes but in getting of these this is the difference betwixt Gods children and another That which the man who feareth God aimeth at is this that God may be glorified so in sports no doubt lawful so be they are lawfully and moderately used but look that this be thy end that thou mayest be fitter to glorifie God and do him service else thou usest recreations as an Epicure not as a childe of God Well now hear what it is that they avouch A book of remembrance is written for those that fear God This is spoken after the manner of men for our capacity that as men use for better remembrance to keep a book of memorandum's that they may not forget See Hest 6.1 So this is attributed unto God to signifie unto us that he doth certainly remember the services of his children Hence then the collection is easie Observ that the Lord will never forget to reward the services of his Saints that serve him See Heb 6.10 God is not unrighteous that he should forget your work and labour of love which ye have shewed to his name Psal 16.8 Thou tellest my wandrings and puttest all my tears into thy bottle all things noted in the Lords register See Neh. 13.14 22 31. Yea Matth. 25 44. Those things that the Saints had forgotten the Lord remembers See Esth 9.32 This should encourage Gods children in his service yea though they see their services amongst men altogether to want recompence and reward and though the Lord long
them that feared the Lord and that thought upon his name IN the words before is set down the blasphemy of the wicked In the words now read is expressed the behaviour of those that fear God they spake 2. The blessedness of them that fear him they are 1. Gods peculiar 2. Fatherly clemency promised them and the use and even of it containing a confutation of the blasphemy of the wicked men shall return and put difference c. In the barrenest times of the Church of God the Lord hath some that fear him Observ 1 and that stand up to justifie his truth against the blasphemies of the wicked Experience of all times shews it Gen. 6.12 When all flesh had corrupted their wayes there was found a Noah upright before God and a Preacher of righteousness In the days of Elijah 1 King 19.18 Seven thousand reserved Isai 6.13 A tenth in the days of our Saviour when all was overgrown with superstition were found Zachary and Elizabeth Luk. 1.5 6. Rev. 3.4 A few names that had not defiled their garments In the very heat of Antichrists raign two witnesses Rev. 11.3 A few that stood up for maintenance of Gods truth in times of Arius when the whole world groaned to see it self become an Arian Athanasius raised up to maintain Gods truth Reason that his Covenant and promise may stand His promise and Covenant made with the Church is perpetuity and howsoever it be not tyed to any certain place nor in all times hath like number yet some in all times in some places stirred up to maintain his truth Rom. 3. Though some unfaithful and deale untruly in the Covenant yet God faithfull vers 7. Mal. 3.6 I am the Lord and change not and ye sons of Jacob are not consumed A second reason is because his worship must be everlasting and without interruption upon earth he will have alwaies some to worship him in spirit and in truth A third reason for a testimony unto the wicked that they might not at any time plead ignorance of the truth which they have oppugned and blasphemed as the Gospell must be preached if not for conversion yet for a testimony unto them Mat 24.14 This Vse if any thing should abate the fury of all the enemies of Christ and his Church that rise up against his kingdome Psal 2.6 The drift of the Psalm is to perswade all men to submit themselves to the dominion of Christ and sundry reasons are set down as 1. They indeed consult and binde themselves but it is but a vain thing yet saith the Lord have I set my King upon my holy hill of Zion And what though tyrants in all times have set themselves to extirpate the very name of Christ yet out of the very ashes of those slain for his testimony have sprung up others to defend the Lords cause 2 Tim. 2.9 I suffer trouble even unto bonds yet the word of the Lord is not bound that still hath its free passage and that the swifter by meanes of persecutions Phil. 1.10 And let it admonish all those amongst us if any such that oppose themselves against Gods truth to lay down all their intendements many attempts there have been to put out from amongst us the very light of Gods truth c. Yet still the Lord stablisheth it yea beloved as our Saviour speaks Luk. 19.40 When the Pharisees would have had our Saviour rebuke his Disciples for acknowledging him the Messiah If these should be silent the stones would cry that is rather then God will have his truth unconfessed undefended he will make the very stones of the streets to publish it Wherefore kiss the son lest he be angry that is submit to his dominion lest yee peâ—ish from the way Observ 2 The properties and behaviour of men truly fearing God 1. That they stand up to stop the mouth of blasphemy and to maintain Gods truth against the adversaries thereof 2. That they labour to stablish one another in perswasion of Gods truth and care of his children 3. That they think upon his name The first of these properties see in all the Saints of God Iob 32.19 When Elihu had heard the fond reasonings and censures of Iobs friends as if afflictions could not with Gods justice be inflicted on Gods servants the Spirit was in him even as new wine in vessels without vent and he could not keep silence Ieremy cap. 20.9 when he saw that the word of God became a reproach unto him that the people fell a scoffing at his most serious reprehensions and severe denunciations of judgment against the sins of the people he professeth of himself that in his weakness he had resolved and almost vowed to speak no more in the name of the Lord but thy word saith he was in me as fire and he was weary of bearing when he heard the railing and blasphemy of the multitude Psal 39.3 David he also had a purpose to keep silence before the wicked but that samefiery Spirit of God would not let him be at rest he must speak or burst assunder c. See also Act. 17. I might be infinite this way If any man demand the reason of it it 's nothing but this the ardent and fiery love that is in them to the glory of God having tasted of his love in Christ they cannot indure to see Gods name dishonoured life it self not so precious unto them as Gods glory Besides this is the very work of the Spirit of God as our Saviour Matth. 3.11 he is compared unto fire as in other respects so for this also that he is of a strong and operative nature in the hearts of the children of God as Gen. 6.3 He is sayd in Noah to have striven with men By this let us try our selves whether our hearts be possessed with the fear of Gods name indeed or no Beloved we cannot have a surer testimony of the soundness of Gods graces in us then this the fearless maintaining and defending of the Lords cause against the adversaries and blasphemers of Gods truth Look then and see how thou findest thy heart affected when thou hearest the blasphemies of the multitude Beloved these and as great blasphemies we are some of us forced to hear from prophane men in the Church of God It s vain to serve God and what get they by theirzeale but hatred and obloquy and trouble amongst men Now when thou hearest any of Gods truth 's blasphemed and evil spoken of how feelest thou thy self affected Goeth it not to thy heart nearer than any thine own outward reproach else suspect thy self And alas beloved to see the state of most men this way argues a nullity of Gods fear in their hearts If it be but a friends name called in question how do we startle If our own credit never so little impeached and questioned that kindles us and sets all on fire but if Gods name be blasphemed his word traduced his ordinances violated c. How keep we silence as